| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

2957

AbooHurayrah(may Allah be pleased with him) narrated that he heard Allah's Messenger ﷺ saying, "We are the last (i.e., the Muslim Ummah) but will be the foremost to enter Paradise." The Prophet ﷺ added, "He who obeys me, obeys Allah, Exalted is He, and he who disobeys me, disobeys Him. He who obeys the Imaam (i.e., ruler), obeys me, and he who disobeys the Imaam, disobeys me. The Imaam is like a shelter for whose safety Muslims should fight and where they should seek protection. If the Imaam orders people with righteousness and rules justly, then he will be rewarded for that, and if he does the opposite, he will be responsible for that.”
.

Commentary :
The religious and worldly affairs of a given community or group of people are not duly governed and put in order except by appointing an Imaam or ruler to shoulder this vital task, by managing people’s affairs, settling their disputes, and obliging people to abide by the obligations and prohibitions. Therefore, the appointment of the Imaam is inevitable, and his obedience is also entailed.
In this hadeeth, the Prophet ﷺ underlined that Muslims’ obedience to him, i.e., complying with his commands and prohibitions, is entailed by their obedience to Allah, Exalted is He, and compliance with His commands and prohibitions. Similarly, disobeying the Prophet ﷺ implies disobeying Allah, Exalted is He, because the Prophet ﷺ conveyed to us the divine commands and prohibitions.
Moreover, the Prophet ﷺ underlined that Muslims’ obedience to their Imaam or ruler is entailed by their obedience to Allah, Exalted is He, and to the Prophet ﷺ, and their disobedience to him involves disobedience to Allah, Exalted is He, and to the Prophet ﷺ. This general principle applies to all just Muslim rulers. The people of Quraysh and the neighboring Arab tribes did not accept rulers from outside their own people (i.e., other than the chiefs of their tribes). After the advent of Islam, whenever a ruler from a different tribe was appointed over them, they would develop an aversion towards him and some may have defiantly refused to obey him, and therefore, he ﷺ made this statement to edify them on the fact that their obedience to the appointed ruler was entailed by their obedience to the Prophet ﷺ, and to urge them to obey their rulers and governors whom he ﷺ appointed and refrain from defiantly disobeying them.
One of the purposes and benefits gained by appointing the Imaam warranting their obedience is that they serve as shields and a protection, safeguarding Muslims from the harm of their enemies and also from the harm that may be afflicted by some of them on the others. Allah's Messenger ﷺ said, "The Imaam is like a shelter for whose safety Muslims should fight and where they should seek protection,” meaning that Muslims fight against the disbelievers, the unjust, and the makers of mischief in general under the leadership of their Imaam, who is a source of protection and strength for them, and to whom they turn for judgment and governance of their affairs. Whenever he commands them to be mindful of Allah, Exalted is He, and establishes justice among them, he earns rewards for fulfilling the rights of Allah over him. However, if his governance is not informed by the enjoined mindfulness of Allah and justice, and he likes and chooses to do so, being inclined to it, such a choice would incur his ruin as he bears the whole sin for it.The commanded person would not bear a sin for it if he were excusedby coercion or the like, otherwise he bears a share of the sin.
In conclusion, obedience to the Imaam is obligatory as long his commands are informed by and in accordance with the Islamic law, otherwise they are not required to obey him, yet they must not rebel against him, to foster the unity of Muslims. Dissension is a reason for the corruption of their religious and worldly affairs, and both the ruler and ruled are bound by what was mentioned at the beginning of the hadeeth, i.e., obedience to Allah, Exalted is He, and His Messenger ﷺ.
It is deduced from the hadeeth that Muslims are enjoined to obey their rulers, and that disobeying them is forbidden.
The hadeeth urges Muslims to patiently endure the unjust rulers and enjoins them to obey them and refrain from rebelling against them.
It is inferred from the hadeeth that Muslims must fight under the leadership of an Imaam or ruler..

2958

Ibn ‘Umar (may Allah be pleased with them) said:
When we reached (Al-Hudaybiyah) in the next year (of the Treaty of Al-Hudaybiyah), not even two men amongst us agreed unanimously as to which was the tree under which we had given the Bay‘ah (i.e., pledge of allegiance), and that was out of Allah's Mercy. (The sub narrator asked Naafi‘, "For what did the Prophetﷺ take their pledge of allegiance, was it for death?" Naafi‘ replied "No, but he ﷺ took their Bay‘ah for patience.”
.

Commentary :
The Companions (may Allah be pleased with them) gave the Bay‘ah (i.e., pledge of allegiance) to the Prophet ﷺ in the year when Al-Hudaybiyah Treaty was concluded in 6 A.H., to hear and obey Allah, Exalted is He, and His Messenger ﷺ and not to flee from the battlefield. Quraysh denied the Muslims access to the Sacred House (to perform ‘Umrah), and the Prophet ﷺ concluded Al-Hudaybiyah Treaty with them, and one of its terms was that the Prophet ﷺ and his Companions (may Allah be pleased with them) must return to Al-Madeenah that year without performing ‘Umrah, on the condition that they may return to perform it the following year.
In this hadeeth, ‘Abdullaah ibn ‘Umar (may Allah be pleased with them) narrated that when the Companions (may Allah be pleased with them) returned to Makkah in 7 A.H. to perform ‘Umrah the next year (after the treaty of Hudaybiyah), which was known as ‘Umrat Al-Qadaa’, they reached the place where they had given Bay‘ah (i.e., pledge of allegiance). They disagreed on the exact location of the tree under which they had given the Bay‘ah. Not even two men amongst them agreed unanimously as to which was the tree under which they had given the Bay‘ah. Perhaps this was a manifestation of Allah's Mercy, lest it would have been a source of Fitnah for some people, being a blessed place that witnessed a significant event (i.e., the Bay‘ah) and the descent of the divine pleasure and tranquility on the Companions (may Allah be pleased with them). Were the exact location of the tree to be identified and known to people, some ignorant people might have fallen into unprescribed reverence or worship of it. Therefore, the fact that its exact location remained hidden has been a source of mercy from Allah, Exalted is He.
Joowayrirah ibn Asmaa’ asked Naafi‘, the freed slave of Ibn ‘Umar (may Allah be pleased with them), "For what did the Prophetﷺ take their pledge of allegiance, was it for death?" Naafi‘ replied that the Prophet ﷺ took their Bay‘ah for patience, and not for death in Allah’s Cause. It was narrated in other versions that the Prophet ﷺ took their Bay‘ah for death in Allah’s Cause, and for not fleeing from the battlefield in other versions. The term ‘patience’ incorporates all these meanings because giving the Bay‘ah for death in Allah’s Cause is the same as giving the Bay‘ah not to flee from the battlefield even if it meant their death, and this also entails patience, and therefore the term patience includes the rest of the meanings..

2959

‘Abdullaah ibn Zayd (may Allah be pleased with him) narrated that in the time (of the Battle) of Al-Harrah a person came to him and said, "Ibn Handhalah is taking the Bay‘ah (i.e., pledge of allegiance) from people for death." He (may Allah be pleased with him) said, "I will never give a Bay‘ah for such a thing to anyone after Allah's Messenger ﷺ!”
.

Commentary :
The Bay‘ah (i.e., pledge of allegiance) is a contract and covenant between the ruler and the ruled, and it is given that name by analogy with financial exchange; the Messenger of Allah ﷺ offers the promise of reward, and the Companion (may Allah be pleased with him) commits himself to obey him. The Sunnah highlighted that the Bay‘ah for death in war should not be given to anyone after the Prophet ﷺ, but rather the Bay‘ah for patience and steadfastness in fighting to the best of one’s ability. A war took place between the Caliph Yazeed and the people of Al-Madeenah who refused to give him the Bay‘ah. ‘Abdullaah bin Handhalah ibn Abee ‘Aamir and other people from Al-Madeenah went to Yazeed in the capital, Damascus, where they saw him unfit for the office, taking into account the killing of Al-Hussayn ibn ‘Alee in Karbala. They returned to Al-Madeenah, toppled Yazeed, ‘Abdullaah bin Handhalah claimed the Caliphate for himself, and the Ansaar gave him the Bay‘ah. They expelled ‘Uthmaan ibn Muhammed ibn AbeeSufyaan, the governor appointed by Yazeed, from Al-Madeenah. Thereupon, Yazeed sent a huge army from the people of Shaam led by Muslim ibn ‘Uqbah, who was known as Musrif ibn ‘Uqbah by the people of Hijaaz, in 63 A.H. A heinous war took place at (the lava field of) Al-Harrah (in the northeastern outskirts of Al-Madeenah) and resulted in an awful death toll. The army declared Al-Madeenah violable for three days, and theirviolent attack became known as the Battle of Al-Harrah, which is an Arabic word that literally means astony tract or lava field whose stones are black, and it refers to the Harrah (an open area with black stones) at the eastern outskirts of Al-Madeenah.
Before the battle began, ‘Abdullah ibn Handhalah wanted to take the Bay‘ah from people for death, and ‘Abdullah ibn Yazeed(may Allah be pleased with him) knew of it, and said, “I would not give the Bay‘ah for death to anyone after the Prophet ﷺ!” He (may Allah be pleased with him) was referring to the Bay‘ah given to the Prophet ﷺ during Al-Hudaybiyah Treaty, when the Companions (may Allah be pleased with them) gave him the Bay‘ah for death.
The wisdom behind the Companion’s statement that he would not give the Bay‘ah for death to anyone after the Prophet ﷺ is that the due rights of the Prophet ﷺ over all Muslims entailed that each Muslim should defend him, even if it meant his own death, and it was forbidden for Muslims to flee from the battlefield even if it entailed sacrificing their own lives to protect the Prophet ﷺ, and this is not the case with anyone else after the Prophet ﷺ..

2960

Yazeed ibn Ubayd narrated:
Salamah said, "I gave the Bay‘ah (i.e., pledge of allegiance) of Al-Ridwaan to Allah's Messenger ﷺ and then I moved to the shade of a tree. When the number of people around the Prophetﷺdiminished, he said, 'O Ibn Al-Akwa‘! Will you not give to me the Bay‘ah?' I replied, 'O Allah's Messenger ﷺ! I have already given to you the Bay‘ah.' He ﷺ said, ‘Give it again.' So, I gave the Bay‘ah for the second time." I asked 'O Aboo Muslim! For what did you give him the Bay‘ah on that day?" He replied, "We gave him the Bay‘ah for death."
.

Commentary :
The Companions (may Allah be pleased with them) gave the Bay‘ah (i.e., pledge of allegiance) to the Prophet ﷺ in the year of Al-Hudaybiyah treaty in 6 A.H. Allah, Exalted is He, praised the Companions (may Allah be pleased with them) who gave the Bay‘ah and stated (in the Quran) that He was pleased with them, and the Prophet ﷺ testified to the fact that they shall enter Paradise.
In this hadeeth, Salamah ibn Al-Akwa‘ (may Allah be pleased with him) narrated that he gave the Bay‘ah of Al-Ridwaan beneath the tree in Al-Hudaybiyah to Allah's Messenger ﷺ and then moved to the shade of another tree. Bay‘ah (i.e., pledge of allegiance) is a contract and covenant between the ruler and the ruled, and it is given that name by analogy with the financial exchange; the Messenger of Allah ﷺ offers the promise of reward, and the Companion (may Allah be pleased with him) commits himself to obey him in return. When the number of people around the Prophet ﷺ diminished, he ﷺ said, “O Ibn Al-Akwa‘! Will you not give to me the Bay‘ah?” He (may Allah be pleased with him) replied, “O Allah's Messenger ﷺ! I have already given to you the Bay‘ah.” He ﷺ said, “Give it again.” He (may Allah be pleased with him) gave the Bay‘ah for the second time, and the Prophet ﷺ wanted him to emphasize his Bay‘ah, given his knowledge of Salamah’s courage, striving in support of Islam, and steadfastness. Therefore, he ﷺ commanded him to give the Bay‘ah for the second time to be added to his virtues (and rewards).
The Taabi‘ee (Follower) Yazeed ibn ‘Ubayd asked Salamah ibn Al-Akwa‘ (may Allah be pleased with him), “O Aboo Muslim,” i.e., his nickname, “For what did you give him the Bay‘ah on that day?” He (may Allah be pleased with him) replied, "We gave him the Bay‘ah for death,” meaning that they pledged not to flee from the battlefield, even if it cost them their lives.
Other narrations have reported that the Companions (may Allah be pleased with them) pledged allegiance to the Prophet ﷺ for patience, not death, and other narrations stated that they pledged not to flee from the battlefield. The term ‘patience’ incorporates all these meanings, because giving the Bay‘ah for death in Allah’s Cause is the same as giving the Bay‘ah not to flee from the battlefield even if it meant death, and this also entails patience, and therefore the term patience includes the rest of the meanings.This pledge indicates that they would adhere to endurance and steadfastness on the battlefield and would not flee until they triumphed over their enemy or died trying.
The hadeeth urges Muslims to adhere to patience and steadfastness on the battlefield.
It also highlights the Companions’ great love for the Prophet ﷺ.
.

2964

‘Abdullaah(may Allah be pleased with him) narrated:
Today, a man came to me and asked me a question which I did not know how to answer! He said, "Tell me, if a wealthy active man, well-equipped with arms, goes out on military expeditions with our chiefs, and orders us to do such things as we cannot do (should we obey him?)" I replied, "By Allah, I do not know what to reply to you, except that we, were in the company of the Prophetﷺ and he used to order us to do a thing once only till we finished it. No doubt everyone among you will remain in a good state as long as he obeys Allah. If one is in doubt as to the permissibility of something, he should ask somebody who would satisfy him, but soon will come a time when you will not find such a man. By Him, except Whom none has the right to be worshipped. I see that the example of what has passed of this life (to what remains thereof) is like a pond whose fresh water has been used up and nothing remains but muddy water."
.

Commentary :
People’s obedience to the Imaam or ruler, or their deputies, is one of the most important means to rectify and put their religious and worldly affairs in orderand is required for fostering the unity of the Muslim community. The Islamic law clearly identified the defining lines that that determine the limits of people’s obedience to the Imaam and ruler.
In this hadeeth, ‘Abdullaah ibn Mas‘ood(may Allah be pleased with him)narrated that someone asked him a question which he did not know how to answer. The man asked, "Tell me, if a wealthy active man, well-equipped with arms,” meaning that he is energetic and hastens to follow his pursuits and is well-equipped for war, “goes out on military expeditions with our chiefs,” meaning for Jihaad in Allah’s Cause, “and orders us to do such things as we cannot do,” meaning that this ruler or commander strictly imposed on them what they could not bear, “(should we obey him?)"
Ibn Mas’ood(may Allah be pleased with him) replied, "By Allah, I do not know what to reply to you.” It was said that the reason Ibn Mas’ood(may Allah be pleased with him) refrained from issuing his Fatwaa (i.e., scholarly opinion) at first was because if an Imaam (i.e., ruler) appoints a group of fighters to partake in Jihaad or perform any given task, such responsibilities entrusted to them became individual obligations required of them.So, if any of these appointed people sought the Fatwaa of a scholar that such anImaamcan strictly impose obligations beyond people’s capabilities based on his personal whims, the Fatwaa would seem objectionable. Also, advising the complainer to obey the Imaam as enjoined may be objected to by the fact that rulers may grow corrupt during corrupt times. On the other hand, if the complainer is advised that it is permissible to rebel against such anImaam and defiantly disobey him, this Fatwaa could lead to Fitnah (i.e., dissension). Therefore, the right thing to do in such a situation was to refrain from issuing a Fatwaa. However, it seems that Ibn Mas‘ood(may Allah be pleased with him) retreated from this stance and then advised the man that he was obliged to obey his Imaam provided that his commands conformed with the enjoined mindfulness of Allah, Exalted is He, as inferred from Ibn Mas’ood’s statement. He (may Allah be pleased with him) added: “By Allah, I do not know what to reply to you except that we were in the company of the Prophetﷺ and he used to order us to do a thing once only till we finished it. No doubt everyone among you will remain in a good state as long as he obeys Allah, Exalted is He.” This indicated the Companions’ swift response (and obedience) to the Prophet’s commands. Whenever he ﷺ commanded them to do anything and emphasized it, they hastened to comply with his command without the need for repeating it.
By doing so, Ibn Mas‘ood(may Allah be pleased with him) prudently issued his Fatwaa, advising this man that obedience to the Imaam was obligatory provided that his commands conformed with the enjoined mindfulness of Allah, Exalted is He. This entails that such an Imaam must not command them to avail themselves of any given legal concession in a situation where adherence to the original Islamic ruling is urged (as per the Islamic law) or the other way around. Allah, Exalted is He, Says (what means): {Allah does not charge a soul except [with that within] its capacity.} [Quran 2:286].
Afterward, Ibn Mas‘ood(may Allah be pleased with him) clarified that a Muslim is safe as long as he adheres to the enjoined mindfulness of Allah, Exalted is He. He (may Allah be pleased with him) said: “If one is in doubt as to the permissibility of something, he should ask somebody who would satisfy him,” meaning to give him a satisfying answer supported by evident truth to eliminate his doubts, and this urges a Muslim to refrain from doing anything about which he harbors doubts before asking those endowed with knowledge. Afterward, Ibn Mas‘ood(may Allah be pleased with him) bemoaned the fact that people would be deprived of knowledge by the death of their scholars as times and the Muslims’ situation would change by the passage of time and the distance from the lifetime of the Prophet ﷺ. At such times, people would not find someone to issue a Fatwaa in accordance with the truth, to relieve the hearts from doubts and misconceptions. Ibn Mas‘ood(may Allah be pleased with him) sadly added, “…but soon will come a time when you will not find such a man. By Him except Whom none has the right to be worshipped, I see that the example of what has passed of this life (to what remains thereof) is like a pond whose fresh water has been used up and nothing remains but muddywater.” In his statement, he (may Allah be pleased with him) likened the remaining period of the worldly life to a pond whose fresh water is used up and nothing remained but muddy water mixed with impurities and litter.
It is deduced from the hadeeth that a scholar should not hasten to issue his Fatwaa regarding matters that seem objectionable to him.
It is also inferred that the army commanders should not overburden the Muslim fighters, lest it should imperil some of them to disobedience. Rather, they should conveniently make things easier for them to the best of their abilities, consult with them, and keep them posted on latest updates that inform the way of handlingtheir affairs.
It is also inferred from the hadeeth that whenever a person doubts something, he must not pass his judgment on it based on such doubts. Rather, he is required to inquire and investigate the matter further and seek the light of guidance from the people of knowledge, if any, otherwise he is required to act upon the fundamentals of the Islamic law, and apply Qiyaas (i.e., legal analogy) and Ijtihaad (i.e., personal reasoning)..

2967

Jaabir ibn ‘Abdullaah(may Allah be pleased with him) narrated:
I participated in a battle along with Allah's Messenger ﷺ. The Prophetﷺ met me (on the way) while I was riding a camel of ours used for irrigation and it had got so tired that it could hardly walk. The Prophetﷺ asked me, "What is wrong with the camel?" I replied, "It has got tired." So. Allah's Messenger ﷺ came from behind it and rebuked it and prayed for it so it started surpassing the other camels and going ahead of them. Then he ﷺ asked me, "How do you find your camel (now)?" I replied, "I find it quite well, now as it has received your blessings." He ﷺ said, "Will you sell it to me?" I felt shy (to refuse his offer) though it was the only camel for irrigation we had. So, I said, "Yes." He ﷺ said, "Sell it to me then." I sold it to him on the condition that I should keep on riding it till I reached Al-Madeenah. Then, I said, "O Allah's Messenger ﷺ! I am a bridegroom," and requested him to allow me to go home. He ﷺ allowed me, and I set out for Al-Madeenah before the people till I reached Al-Madeenah, where I met my uncle, who asked me about the camel and I informed him all about it and he blamed me for that. When I took the permission of Allah's Messenger ﷺ, he asked me whether I had married a virgin or a matron and I replied that I had married a matron. He ﷺ said, "Why had not you married a virgin who would have played with you, and you would have played with her?" I replied, "O Allah's Messenger ﷺ! My father died (or was martyred) and I have some young sisters, so I felt it not proper that I should marry a young girl like them who would neither teach them manners nor serve them. So, I have married a matron so that she may serve them and teach them manners." When Allah's Messenger ﷺ arrived in Al-Madeenah, I took the camel to him the next morning and he gave me its price and gave me the camel itself as well.
.

Commentary :
The Prophet ﷺ was keenly considerate of his Companions’ different conditions, at times of ease and hardship, and in happiness and sadness. He ﷺ would console the distressed, help those in need, rejoice at their happiness, and advise every person with what best suited his situation.
In this hadeeth, Jaabir ibn ‘Abdullaah(may Allah be pleased with them) related that he was with the Prophet ﷺ once on a journey back to Al-Madeenah – it was said that this incident took place during the conquest of Makkah - and he was riding a slow camel. The Arabic word used in the hadeeth is Naadih, meaning a camel used to carry water for drinking or irrigation. The Prophet ﷺpassed by him while he was in this condition, his camel exhausted and almost unable to walk any farther. The Prophet ﷺ asked, "What is wrong with the camel?" He (may Allah be pleased with him) replied that he was late due to his slow camel. He ﷺ beat the slow camel with a stick or whip, urging it to move faster, and supplicated Allah, Exalted is He, to grant it strength and blessing. The camel surpassed the others thenceforth, leading the way (by the blessing of the Prophet ﷺ). He ﷺasked me, "How do you find your camel (now)?" He (may Allah be pleased with him) replied, "I find it quite well, now as it has received your blessings."
He ﷺasked Jaabir(may Allah be pleased with him) to sell him this camel, and he (may Allah be pleased with him) felt shy and replied, "It is (a gift) for you, O Allah's Messenger ﷺ,” although it was his only camel. He (may Allah be pleased with him) agreed to sell it to the Prophet ﷺon the condition that he (may Allah be pleased with him) should keep on riding it till they reached Al-Madeenah.
Afterward, Jaabir(may Allah be pleased with him) informed the Prophet ﷺ that he was a bridegroom, and this highlights his merits, for he (may Allah be pleased with him) partook in Jihaad despite being a newlywed! He (may Allah be pleased with him) sought permission to go faster to his bride. When he (may Allah be pleased with him) reached Al-Madeenah, he met his maternal uncle, named Tha‘labah ibn Ghanamah, who asked about the camel and found out that he had sold it to the Prophet ﷺ. When he (may Allah be pleased with him) informed him all about it, he blamed him for that, because Jaabir(may Allah be pleased with him) had no other camel to carry water thereon. When he (may Allah be pleased with him) sought the Prophet’s permission to go ahead of them, he ﷺ asked him whether he (may Allah be pleased with him) had married a virgin or a previously married woman. He (may Allah be pleased with him) informed the Prophet ﷺ that he had married a matron, meaning a previously married woman, and her name was SuhaylahbintMu‘awwdh Al-Awsiyyah(may Allah be pleased with her). The Prophet ﷺ asked, "Why have you not married a virgin who would have played with you, and you would have played with her?" The Prophet ﷺ was asking him about the reason for choosing to marry a previously married woman rather than a virgin, who would most likely be more emotionally attached to her first husband, encouraging her to strive in making him happy and the like of good qualities that warrants the preference of marrying a virgin to a matron. Jaabir(may Allah be pleased with him) told him that his father was martyred in the Battle of Uhud, and left young sisters under his guardianship, and they needed someone to take care of them and tend to their needs. He (may Allah be pleased with him) believed that a virgin would not be able to shoulder such a task. He (may Allah be pleased with him) said: “I felt it not proper that I should marry a young girl like them who would neither teach them manners nor serve them.” Therefore, he (may Allah be pleased with him) decided to marry a matron, an experienced woman to look after and raise them properly.
When the Prophet ﷺ reached Al-Madeenah, Jaabir(may Allah be pleased with him) went to the mosque with the camel and he ﷺ gave him the price, the camel itself, and his share of the spoils of war like the others, as recorded in Saheeh Al-Bukhaaree. This reflects the Prophet’s gracious generosity with his Companions (may Allah be pleased with them).
The hadeeth highlights the Prophet’s gracious humbleness and kindness with his Companions (may Allah be pleased with them), checking on them and serving their best interests.
It underlines the virtues of Jaabir(may Allah be pleased with him), his compassion towards his sisters, and putting their best interests first before his own.
It is also inferred from the hadeeth that a woman should take care of her husband’s family and tend to the needs of his siblings (dependents)..

2974

Tha‘labah ibn Abee Maalik Al-Quradhee narrated:
When Qays ibn Sa‘d Al-Ansaaree, who used to carry the flag of the Prophet ﷺ, intended to perform Hajj, he combed his hair.
.

Commentary :
The Prophet ﷺ was a great commander, and he used to divide the army into coherent groups and used to assign a flag or banner for each people or tribe to fight beneath, teaching Muslims the organization of worldly affairs related to war and politics, as he ﷺ taught us our religious matters and worshipful acts, such as prayer, Zakat, Hajj, and the like.
In this hadeeth, Tha‘labah ibn AbeeMaalik Al-Quradhee (scholars held different opinions as to whether or not he was a Companion) narrated that when Qays ibn Sa‘d Al-Ansaaree(may Allah be pleased with him), who used to carry the flag of the Prophet ﷺ assigned to the tribe of Khazraj from the Ansaar, intended to perform Hajj, he combed his hair. The flag here refers to the banner of the army’s division. It was said that the banner was the sign of the commander that followed him wherever he went on the battlefield. The Prophet ﷺ used to assign a flag or banner to the chief of each tribe. The banner of the emigrants was assigned to ‘Alee (may Allah be pleased with him) and the banner of the Ansaar was assigned to Sa‘d ibn ‘Ubaadah, and his son Qays(may Allah be pleased with them) held it after him. Whenever Qays(may Allah be pleased with him) wanted to perform Hajj, he (may Allah be pleased with him) cleaned and combed his hair, before assuming Ihraam (i.e., ritual state of consecration), to keep his hair kempt for the longest period of time.
The version compiled by Al-Bayhaqee in Al-Sunan Al-Kubraa and Al-Tabaraanee reads: “He (may Allah be pleased with him) combed his hair on one side of his head; a young boy stood and copied him. Qays(may Allah be pleased with him) noticed that his example had been followed; he assumed Ihraam without combing the rest of his hair,” to avoid unbecoming luxury, since unkemptness is preferred for a person in a state of Ihraam. His servant’s act (i.e., copying him) does not count as a deed on his part, yet the two scenarios are possible; he may have commanded his young servant to copy him or chosen to do so out of prudence and mindfulness of Allah, Exalted is He.
The hadeeth underlines the virtues of Qays ibn Sa‘d(may Allah be pleased with him).
It is also deduced from the hadeeth that it is permissible to comb one’s hair before assuming Ihraam.
It is inferred therefrom that it is allowable to use flags and banners in war..

2989

Narrated AbooHurayrah (may Allah be pleased with him):
Allah's Messenger ﷺ said, "There is a (required) Sadaqah (i.e., charity) to be given for every joint of the human body (as a sign of gratitude to Allah) every day the sun rises. To judge justly between two persons is regarded as Sadaqah, and to help a man concerning his riding animal by helping him ride it or by lifting his luggage on to it, is also regarded as Sadaqah, and (saying) a good word is also Sadaqah, and every step taken on one's way to offer the obligatory prayer (in the mosque) is also Sadaqah and to remove a harmful thing from the way is also Sadaqah.”
.

Commentary :
Allah, Exalted is He, decreed that all acts of goodness a person performs to fulfill his own rights over himself in terms of worship, and the rights of others in terms of acts of kindness, should be counted as Sadaqah (i.e., charity) as an expression of gratitude to Allah, Exalted is He, for health and wellbeing.
In this hadeeth, the Prophet ﷺ stated that there is a (compulsory) Sadaqah to be given for every joint of the human body (as a sign of gratitude to Allah, Exalted is He) every day the sun rises, by performing acts of obedience and righteous deeds every day. This is done by using these joints in performing acts of obedience and worship. The bone structure of the human body is one of the greatest blessings bestowed by Allah, Exalted is He, upon His servant. Therefore, one should offer Sadaqah for each joint in his body to express gratitude to Allah, Exalted is He, for such a blessing. However, it is not incumbent to do so; it is adequate for a person to carry out the obligations and avoid the prohibitions.
Afterward, the Prophet ﷺ listed some acts of obedience that are counted as Sadaqah, which one may perform to express gratitude to Allah, Exalted is He, for the blessing of his joints. He ﷺ stated: “To judge justly between two persons is regarded as Sadaqah,” or reconcile between disputing people. Reconciliation is a good act, yet if he knew that one of them was rightfully entitled to the disputed item or right, he must establish justice. Another example of Sadaqah is to help a man concerning his riding animal, or any other means of transportation, by helping him ride it or by lifting his luggage on to it. The Arabic word used in the hadeeth is Akheeh, lit., his brother, and it refers to one’s fellow Muslims in general, since all Muslims are brothers in faith. A Muslim is required to wish for his fellow Muslims what he wishes for himself, and exchange with them acts of kindness and charity. Another example listed in the hadeeth is good speech, in fulfillment of the rights of Allah, Exalted is He, such as Tasbeeh (i.e., saying 'SubhaanAllaah,’ Glory be to Allah), Takbeer (i.e., saying ‘Allaahu Akbar,’ Allah is the Greatest), and Tahleel (i.e., saying 'La ilaahaillaAllaah,’ none is worthy of worship but Allah), or in fulfillment of people’s rights such as embodying good morals in one’s interactions with people. Another example is every step taken on one's way to offer the compulsory prayer (in the mosque), regardless of the distance, and to remove harmful objects from the people’s way.
It was narrated on the authority of AbooDharr(may Allah be pleased with him) that the Prophet ﷺ said: “… and two Rak‘ahs which one prays in the forenoon will suffice.” [Muslim]. This means that performing the Duhaa prayer is sufficient asSadaqah for each joint, because the prayer is performed by the whole body and it incorporates all the listed acts of Sadaqah and more.
The hadeeth underlines the numerosity of the acts of goodness and obedience that count as Sadaqah devoted to Allah, Exalted is He.
It urges Muslims to perform acts of obedience regularly.
It also underlines the grace of Allah, Exalted is He, conferred upon His servants by guiding them to perform righteous deeds and then rewarding them for them. .

2990

‘Abdullaah ibn ‘Umar (may Allah be pleased with them) narrated:
Allah's Messenger ﷺ forbade people from traveling to a hostile country carrying (copies of) the Quran..

Commentary :
The Prophet ﷺ taught his nation to pursue good in all their affairs, and an example of this is urging Muslims to honor and preserve the Quran and protect it from any form of harm or whatever undermines its sanctity.
In this hadeeth, the Prophet ﷺ forbade Muslims from traveling to a hostile country carrying written copies of the Quran. The wisdom behind the prohibition is the fear that enemies may disrespect it or violate its sanctity. In the version recorded by Muslim, the Prophet ﷺ said: “lest the enemy should seize it,” and violate its sanctity. .

2991

Anas (may Allah be pleased with him) narrated:
The Prophetﷺ reached Khaybar in the morning, while people were coming out carrying their spades over their shoulders. When they saw him, they said, "This is Muhammad and his army! Muhammad and his army!" So, they took refuge in the fort. The Prophetﷺraised both his hands and said, "Allahu Akbar, Khaybar is ruined, for when we approach a nation (i.e., enemy to fight) then miserable is the morning of the warned ones." Then we found some donkeys which we (killed and) cooked: The announcer of the Prophetﷺ announced: "Allah, Exalted is He, and His Messenger ﷺ forbid you to eat donkey's meat." So, all the pots including their contents were turned upside down.
.

Commentary :
The conquest of Khaybar took place in 7 A.H. between Muslims and Jews. Khayber was a village inhabited by Jews and located (153 km) away from Al-Madeenah to the north on the route to Damascus. The Jews gathered therein, so the Prophet ﷺ wanted to secure Al-Madeenah from their evil.
In this hadeeth, Anas (may Allah be pleased with him) narrated that the Prophetﷺ reached Khaybar in the morning, while its people were coming out carrying their spades (and ploughs) over their shoulders, on the way to their farms. When they saw the Prophet ﷺ, they said, "This is Muhammad and his army! Muhammad and his army!" The Arabic word used in the hadeeth isKhamees, meaning army, which consists of five divisions: front, rear, left, right, and center. So, they took refuge in the fort. The Prophetﷺraised both his hands and said, "Allahu Akbar, Khaybar is ruined, for when we approach a nation (i.e., enemy to fight) then miserable is the morning of the warned ones,” the Prophet ﷺ repeated it thrice, being upbeat and optimistic about conquering Khaybar, seeing the spades and ploughs. During this battle, the Companions (may Allah be pleased with them) seized some domestic donkeys, which were used by farmers for cultivation and as riding mounts. The Companions (may Allah be pleased with them) slaughtered these donkeys and cooked their meat without the knowledge and permission of the Prophet ﷺ. When he ﷺ knew of it, the announcer of the Prophetﷺ announced: "Allah, Exalted is He, and His Messenger ﷺ forbid you from eating donkey's meat." Immediately, the Companions (may Allah be pleased with them) complied and refrained from eating such meat; all the pots including their contents were turned upside down, in compliance with the Prophet’s command.
It is deduced from the hadeeth that it is prohibited to eat the meat of domestic donkeys.
It is also inferred therefrom that it is allowable to recite Takbeer (i.e., saying ‘Allaahu Akbar,’ Allah is the Greatest) when Muslims are blessed with victory and conquest.
The hadeeth highlights the Companions’ immediate compliance with the Prophet’s commands and prohibitions..

2993

Jaabir ibn ‘Abdullaah(may Allah be pleased with him) narrated:
Whenever we went up a place we would say, "Allahu--Akbar (i.e., Allah is the Greatest)", and whenever we went down a place we would say, "Subhan Allah (i.e., Glory be to Allah).”
.

Commentary :
It is becoming of a Muslim to mention Allah, Exalted is He, constantly and evoke the Greatness of his Lord in all his conditions and at all times. The Prophet ﷺ and his Companions (may Allah be pleased with them) did so. In this hadeeth, Jaabir ibn ‘Abdullaah(may Allah be pleased with him) stated that whenever they went upwards on their way, they would say, "Allahu Akbar (i.e., Allah is the Greatest)," and whenever they went downwards, they would say, "Subhaan Allah (i.e., Glory be to Allah).” This is because reciting Takbeer is suitable to ascending to an elevated place, to remind oneself that Allah, Exalted is He, is the Most Hight and Greatest, and to evoke His Kibriyaa’ (Pride/Grandeur), and Tasbeehis suitable for descending to a lower place, to remind oneself of the fact that Allah, Exalted is He, is Free of all aspects of imperfection, because He is the Most High and the Greatest and also because Tasbeeh means deeming Allah, Exalted is He, above all aspects of imperfection and attributes of lowliness. It was also said that reciting Tasbeeh when passing through valleys and lower places is inferred from the story of Prophet Yunus (Jonah). Allah, Exalted is He, Says (what means): {And had he not been of those who exalt Allah. * He would have remained inside its belly until the Day they are resurrected.} [Quran 37:143-144]. Allah, Exalted is He, rescued him as a reward for reciting Tasbeeh inside the whale’s belly. The Prophet ﷺ followed his example and recited Tasbeeh while passing through the valleys, imploring Allah, Exalted is He, to rescue (and safeguard) him (from any potential harm). .

2996

IbraaheemAbooIsma‘eel Al-Saksakee narrated:
I heard AbooBurdah who accompanied Yazeed ibn AbeeKabshah on a journey. Yazeed used to observe fasting on journeys. AbooBurdah said to him, "I heard AbooMoosaa several times saying that Allah's Messenger ﷺ had said, 'When a servant of Allah falls ill or travels, he will get reward similar to that he gets for good deeds practiced at home when in good health."
.

Commentary :
Allah, Exalted is He, favors His pious servants with more rewards for their good deeds in different circumstances, at times of good health and sickness, and in free time and at times of preoccupation.
In this hadeeth, the Taabi‘ee (Follower) IbraaheemAbooIsma‘eel Al-Saksakee narrated that AbooBurdah ibn AbooMoosaa Al-Ash‘aree and Yazeed ibn AbeeKabshah, who were Taabi‘een (Followers) as well, went on a journey with him. Yazeed used to observe fasting on journeys. AbooBurdah said to him, "I heard AbooMoosaa Al-Ash‘aree(may Allah be pleased with him) several times saying that Allah's Messenger ﷺ had said, 'When a servant of Allah falls ill or travels, he will get reward similar to what he gets for good deeds practiced at home when in good health.’” This means that whoever used to perform any given worshipful act or good deed, such as voluntary prayer, fasting, and the like, regularly and then happened to travel or fall sick and this prevented him from these deeds, Allah, Exalted is He, shall grant him rewards equal to them.
It was said that this also applies to the obligatory worshipful acts as well; when a Muslim is unable to perform some or all of them due to sickness, Allah, Exalted is He, shall grant him equal rewards for such worshipful acts. When a sick person performs the obligatory prayer while sitting down because he is unable to pray while standing, he earns equal rewards to the one who performs the prayer in a standing position.
The hadeeth highlights the great grace bestowed by Allah, Exalted is He, on His servants.
It also underlines the virtues of performing voluntary (and obligatory) worshipful acts and good deeds while being in good health and in his residence (not travelling) to earn equal rewards whenever he travels or falls sick (and becomes unable to perform them)..

2998

Ibn ‘Umar (may Allah be pleased with them) narrated on the authority of the Prophetﷺ the following Hadeeth (No. 242). The Prophetﷺ said, "If people (only) knew what I know about traveling alone, then nobody would travel alone at night."
.

Commentary :
In this hadeeth, the Prophet ﷺ warns against travelling and walking alone at night. He ﷺ stated that if people knew what he ﷺ knew about the risks and harms that may befall a person when traveling or riding his mount alone at night, nobody would travel alone at night. This statement aims to discourage Muslims from traveling or walking alone at night.It imperils a person to the danger of being robbed, and were he to die during such a time, there would be no one to wash and shroud his dead body and perform the funeral prayer over him. It is also possible that the Prophet ﷺ said so out of his fear and compassion for the one traveling or walking alone at night lest he should be harmed by the devils, for they come out at night and may harm people by taking human form, scaring them, or targeting them with their whisperings. .

3004

Ibn ‘Umar (may Allah be pleased with them) narrated on the authority of the Prophetﷺ the following Hadeeth (No. 242). The Prophetﷺ said, "If people (only) knew what I know about traveling alone, then nobody would travel alone at night."
.

Commentary :
In this hadeeth, the Prophet ﷺ warns against travelling and walking alone at night. He ﷺ stated that if people knew what he ﷺ knew about the risks and harms that may befall a person when traveling or riding his mount alone at night, nobody would have travelled alone at night. This statement aims to discourage Muslims from traveling or walking alone at night.It imperils a person to the danger of being robbed, and were he to die during such time, there would be no one to wash and shroud his dead body and perform the funeral prayer over him. It is also possible that the Prophet ﷺ said so out of his fear and compassion for the one traveling or walking alone at night, lest he should be harmed by the devils, for they come out at night and may harm people by taking human form, scaring them, or targeting them with their whisperings. .

3005

Aboo Basheer Al-Ansaaree(may Allah be pleased with him) narrated that he was in the company of Allah's Messenger ﷺon some of his journeys. (The sub-narrator ‘Abdullaah adds, "I think that Aboo Basheer (may Allah be pleased with him) also said, 'And the people were at their sleeping places.") Allah's Messenger ﷺ sent a messenger ordering: "There shall not remain any necklace of string or any other kind of necklace round the necks of camels except it is cut off."
.

Commentary :
The Prophet ﷺ was compassionate and kind towards people; he ﷺ commanded them to do whatever would benefit them with regard to their religious and worldly affairs and corrected their erroneous actions to which they were accustomed and which would undermine their beliefs or worldly benefits.
In this hadeeth, AbooBasheer Al-Ansaaree(may Allah be pleased with him) narrated that he was in the company of Allah's Messenger ﷺon one of his journeys. People were at their sleeping places and tents. Allah's Messenger ﷺ sent a messenger, i.e., his freed slave Zayd (may Allah be pleased with him), commanding them that there shall not remain any necklace of string or any other kind of necklace round the necks of camels except it is cut off.
These necklaces referred to the bells, horseshoes, and the like, and strings were similar toa bow’s strings, which were attached to the camels’ necks (used as amulets) to ward off envy and the evil eye. They were commanded to cut off these necklaces and strings, because they can neither avert nor hinder the decrees of Allah, Exalted is He. It was also said that he ﷺ forbade attaching such strings to the animals’ necks, because they are harmed by them; they may get attached to trees or the like and cause the poor animal to suffocate and die, and they may also suffocate the animal when running extremely fast; or because they attached bells to them. AbooHurayrah(may Allah be pleased with him)narrated that the Prophet ﷺ said: “The angels do not go along with a travelling company in which there is a dog or a bell.” [Muslim].
The hadeeth urges Muslims to perfect their belief in Tawheed (i.e., unique Oneness of Allah, Exalted is He) and eliminate all traces of Shirk (i.e., associating partners with Allah) and all means leading to it..

Tareq ibn Shehab narrated, “Marwan was the first one to deliver a sermon before the Eid prayer. A man stood up and said, ‘Prayer should precede sermon.’ He (Marwan) said, ‘It has been done away with.’ Abu Saeed remarked, ‘This man has performed what he should do. I heard the Messenger of Allah ﷺ saying, ‘Whoever among you sees something abominable should modify it with his hand, if he is not able to do it, then (he should modify it) with his tongue, and if he is not able to do it, then (he should modify it) with his heart, which is the least level of faith.’”.

Commentary : Allah honors and prefers the Muslim nation to other nations, for it enjoins goodness, forbids evil, and gently advises people, the qualities that transform any society into a virtuous one. This hadith related that the first person who delivered the Eid speech before performing the prayer was Marwan ibn Al-Hakam, the governor of Medina assigned by Caliph Muawiyah ibn Abi Sufian. He became the caliph in the year of 64 after Prophetic immigration. It was mistakenly narrated that the first person did that was Omar, Othman, Muawiyah, or Abdullah ibn Az-Zubeir. On the contrary, it was proven that the Prophet ﷺ and his four Caliphs used to pray before delivering the Eid speech as Ibn Abbas narrated in the two Sahihs, “I witnessed the Eid with the Messenger of Allah, Abu Bakr, Omar, and Othman. They all prayed before the speech." In the narration of Bukhari, Marwan mentioned why he did that. He said, "People do not sit to listen to our speech after the prayer, so I delivered it before the prayer." Most of the people used to leave after the prayer and only some listened to Marwan's speech. He may have done that thinking that it was something in which he could follow his own opinion. Once he changed the Prophet's tradition, one of the attendees came and denounced his behavior. That person may have been Abu Masoud as in Imam Abderazzaq's narration but it was narrated in Sahih Bukhari that he was Abu Saeed himself, this hadith's narrator. Perhaps, this situation happened more than once and that every time Marwan was contradicted by someone. On the other hand, if it happened once, it would be possible that Abu Saeed first denounced Marwan's behavior, as in Bukhari's narration, then Abu Masoud. Marwan's response, "It has been done away with" may mean that: (1) People used to leave, for they were in a hurry, or (2) He left the proven tradition of praying before delivering the speech on purpose. Abu Saeed approved the man’s denouncing Marwan and said, "This man has performed what he should do." He denounced the evil with his tongue, for he could not change the ruler's behavior by his hands. Then Abu Saeed narrated the Prophet's hadith. The hadith states that if a person sees something evil and corrupting, he has to change it with his hand provided that his knowledge and ability. If he cannot change it with his hands, he has to wisely and kindly remind people about its prohibition. Changing the reality may be achieved by gentleness and wisdom away from swords. If he is unable to change it by word or tongue, he has to denounce it with his heart and resolve that if he were able to remove it, he would do it. Denouncing evil with one's heart is the lowest reaction that a believer has to bring, so the Prophet ﷺ said as in Ibn Masoud's narration in Sahih Muslim, "Beyond that, there is no faith even as the extent of a mustard seed." This hadith shows that there are two conditions of the obligation of enjoining the good and forbidding the evil: (1) Knowledge of whether that action is good or evil, for the ignorant person cannot determine that, and (2) The ability to do so, for it is enough for the unable person to hate the evil with his heart. Abu Saeed's comment confirmed that Marwarn was the first one to display that behavior, for if the Prophet ﷺ or his companions showed that behavior, Abu Saeed would not call it evil as in his comment. Moreover, Abu Saeed held Marwan to prevent him from delivering the speech but the latter insisted on doing so. This hadith contains the following benefits: (1) It urges us to gradually enjoin the goodness and forbid the evil, each based on his ability, (2) It confirms the legitimacy of opposing rulers' behavior if they accept advice in public and this does not lead to another evil, (3) It clarifies that denouncing evil is a part of faith, (4) It shows that one's faith is subject to increase and decrease, (5) It stresses that Islam's rites cannot be changed or reordered. Once rulers try to do so, they have to be opposed as long as a person is able to do so and his denouncing will not lead to a greater evil..

Abdullah ibn Masoud narrated that the Messenger of Allah ﷺ said, “Allah has not sent a prophet to a nation before me but he (a prophet) had disciples and companions following his way and obeying his command. Afterward, there came successors who said what they did not practice and practiced what they were not commanded to do. Whoever strove against them with his hand was a believer, whoever strove against them with his tongue was a believer, and whoever strove against them with his heart was a believer. There is no faith beyond that even to the extent of a mustard seed.” Abu Rafi' said, “I narrated this hadith to Abdullah ibn Umar but he disapproved of the narration. When Ibn Masoud came and stayed at Qanat, Abdullah ibn Umar asked me to accompany him to visit him (Ibn Masoud) during his illness. I went with him and asked Ibn Masoud about the Hadith when we sat (before him). He narrated it in the same as I narrated it to Ibn Umar.”.

Commentary : The Prophets' calls are of common features. All were resisted by some or lots of their people. All were followed by some of their people who afterward conveyed their calls. Over decades and centuries, people began to gradually move away from the truth. The one adhering to this truth had to resist them as much as he could. In this hadith, the Prophet ﷺ confirmed that all Prophets that Allah had sent had disciples and companions following their ways and obeying their commands. Afterward, there came successors and hypocrites who said what they did not practice and practiced what they were not commanded to do while claiming and complimenting themselves on following their prophet's guidance. On the contrary, they were committing and spreading corruption. Every believer has to strive against those people based on his ability. Whoever strives against and tries to remove their evil with his hand or tongue is a believer. Moreover, whoever hates their evil with his heart is a believer, for he wishes he had been able to remove these evils with his hand or tongue but he was unable to do so. There is no faith beyond that even to the extent of a mustard seed, for if one does not hate the evil even if with his heart but pleases it, it is an approval of disbelief. This hadith shows that there are two conditions of the obligation of enjoining the good and forbidding the evil with hands or tongue: (1) Knowledge of whether that action is good or evil, for the ignorant person cannot determine that, and (2) The ability to do so, for it is enough for the unable person to hate the evil with his heart. Striving against evils by one's hands is only for those being able to change them without a conflict such as those in charge and rulers. Striving against evils by one’s tongue is by showing and calling for the truth. Striving against evils by one's heart is by rejecting, hating, and displeasing them. Abu Rafi' said, “I narrated this hadith to Abdullah ibn Omar but he disapproved of the narration.” Ibn Omar’s disapproval may be interpreted that he wanted to check the authenticity of the hadith, for one may unwillingly increase, decrease, or even distort his own narrations. He did not mean to accuse Abu Rafi’, for all people were vulnerable to forget. Ibn Omar knew that Abu Rafi’ was a great companion with a high level of justice and honesty. When Ibn Masoud came to Medina, Ibn Omar commanded Abu Rafi’ to go with him to visit Ibn Masoud. When they sat with him, Abu Rafi’ asked Ibn Masoud about this hadith, so Ibn Masoud narrated it to him just as Abu Rafi’ had narrated it to Ibn Omar. Abu Rafi’ did that to make sure of the hadith context and defend his narration. Finally, this hadith contains the following benefits: (1) It includes one of the signs of the Prophet’s prophethood, (2) It stresses the necessity of enjoining what is right and forbidding what is wrong, according to people’s conditions, (3) It clarifies the virtue of the Prophet’s companions, for they presented his properties and selves for the sake of this religion, (4) It shows that changing the evil is part of the Islamic faith, and (5) It refers that one’s faith increases and decreases..

Jaber ibn Abdullah narrated, “The Messenger of Allah ﷺ said, ‘Hearts’ callousness and sternness is in the East while faith is among the people of the Hijaz.’”.

Commentary : People vary in faith, piety, behavior, and even the degrees of their evil acts. The Prophet used to teach us people's various attributes so that we can deal with them in the proper way they deserve. In this hadith, he informed us that we find people of hard hearts, lack of understanding, and refusing the truth due to disbelief in the East. A narration in the two Sahihs reported by Abu Masoud Uqbah ibn Amr clarified that they are the people of Rabi’a and Mudar. This was during the era of the Prophet ﷺ. They were hard people due to the harsh conditions they were living in. It was said that he may have meant all areas of the East: Middle, Near, and Far. After the Prophet's death, these two tribes had many trials such as: (1) Many people disbelieved once again, and (2) Some claimed prophethood as Museilemah, the Liar. The Prophet meant that they were subject to obey the devil and disbelieve the Islamic message. On the other hand, he informed us that we find deep faith, tranquillity, and comfort in the people of Hijaz, i.e. Mecca, Medina, and their environs. It is called "hijaz," for some potential reasons: (1) It separates Najd from Sara, (2) It separates Ghaur from Levant, or (3) It is surrounded by mountains. Finally, this hadith confirms the virtue of the people of Hijaz over other people..

Abu Hurairah narrated, “The Messenger of Allah ﷺ said, ‘You will not enter Paradise until you believe and you will not believe until you love one another. May I tell you something you can do to make you love one another? Spread the greetings of salam (peace) among you.’”.

Commentary : The Prophet ﷺ used to teach his companions and nation the virtues of righteous deeds that display a feeling of affection among them and raise their ranks in the Hereafter. He also warned us against reasons for hatred and disharmony. Spreading the greetings of peace is one of the causes of love and harmony among Muslims. In this hadith, the Messenger of Allah ﷺ clarified that only believers will enter Paradise and added that love among believers is part of the perfect faith. He said, "You will not enter Paradise until you believe." He means that our faith is neither complete nor benefits us until we love one another. Then he guides us to the best attributes for getting that kind of love in Muslim society which is to declare, act upon, and spread peace among Muslims. Peace is the greeting that Allah, the Almighty, has prescribed for His servants. Once a Muslim passes by another Muslim, relative or stranger, he greets him with peace. Allah made spreading peace a reason for love and affection among Muslims, which is a reason for getting a perfect faith and prevailing the word of Islam. On the other hand, hatred and conflict are reasons for spreading division among Muslims. The form of that greeting as in the narration of Abu Daoud and others is to say, “Peace, mercy, and blessings of Allah be upon you.” Finally, this hadith contains the following benefits such as: (1) The command to spread the greeting of peace among Muslims, for it spreads love and safety among them and (2) It is proof that love is a reason for the perfect faith..

Tamim Ad-Dary narrated that the Prophet ﷺ said, "Religion is sincerity." They said, "To whom?" He said, "To Allah, to his Book, to his Messenger, to the leaders of Muslims and their common folk.".

Commentary : Sincere advice is one of the features of our true religion. Muslims should advise each other in a good manner, and without making a greater evil than the benefit they want to achieve. This should be with loving and knowing the rights of the one who is advised in the society for his being a Muslim. This hadith clarifies the methods of this supreme behavior. The Prophet ﷺ clarified that sincere advice is Islam's essence and a means for its spreading. It is to say or do something that contains goodness for a person(s) sincerely. It is to seek goodness for the one who is advised. Moreover, it is a comprehensive term with various meanings. The Prophet's companions asked him to whom they offer it, so he answered, "To Allah, to his Book, to his Messenger, to the leaders of Muslims and their common folk." As for one's dealing with Allah, it means glorifying His command, showing mercy on His creation, calling people to believe in Him, and avoiding any acts of polytheism while worshiping him only. As for one's dealing with the Quran, it means to believe that it is Allah's word, deeply love and glorify it, recite it as it should be recited, face those distorting its authentic interpretations, ratify its stories, ponder over its lessons and miracles, act upon its rules, spread its knowledge, and call people to believe in it. As for one's dealing with the Messenger, it means to believe, follow, obey his commands, and avoid what he forbade. Moreover, it means to be loyal to those who are loyal to him and hate those who hate him. In addition, it means glorifying him, spreading his teachings, and facing people's accusations against him. As for one's dealing with leaders of Muslims, it means helping them in what is right, obeying them in goodness, gently reminding them if they neglect something, and avoiding disobeying them unless we see them doing an act of clear disbelief that Allah obviously showed in his religion, which is conditional on ability and avoiding having greater harms. The Muslim's leaders may include the scholars as well. As for one's dealing with Muslim scholars, it means accepting what they narrated and thinking well of them. As for one's dealing with common Muslim folk, it means gently teaching them Islam's laws, providing them with what is beneficial, having mercy on them, respecting them, avoiding cheating or envying them, loving for them what one loves for himself, hating for them what one hates for himself, and defending their properties and honor. Finally, this hadith contains the following lessons: (1) It confirms that advising people is the essence of Islam, and (2) It urges people to advise all people types, from the ruler to lay people..

Abu Hurairah narrated, "The Messenger of Allah ﷺ said, 'There are three signs of a hypocrite ... even if he fasted, prayed, and claimed he is a Muslim.'".

Commentary : Hypocrisy has two types: (1) Doctrinal: It expels the person from Islam, for he shows Islam and conceals disbelief and (2) Practical: It does not expel the person from Islam, for he just imitates the hypocrites in their morals, which is a major sin. This hadith identifies some attributes of hypocrites by clarifying the second type of hypocrisy. This hadith is part of another hadith in which the Prophet ﷺ informed that a hypocrite has three signs: (1) He used to tell lies and fabricate unrealistic stories. Lying is to say something contrary to reality. Its greatest form is to lie to Allah, the Almighty, and His Messenger ﷺ. It also includes lying in one's acts, so the hypocrite is a liar, for he shows faith but conceals disbelief inwardly. The Prophet ﷺ indicated that lying sometimes is permissible for some overriding interests. Bukhari and Muslim narrated that the Prophet ﷺ said, “He is not a liar who reconciles between people, so he conveys or says goodness.” Islam urges us to reconcile between people even if it is achieved by lying to settle quarrels and avoid feelings of hatred and enmity, (2) He used to break his promises willingly, and (3) He used to betray people's trust. He loses, betrays, and uses their trust. The Prophet ﷺ informed that whoever used to act upon these three attributes is a hypocrite even if he performs the practical acts of worship such as prayer, fasting, etc. This hadith clarifies that these qualities belong to hypocrites so whoever behaves like that resembles hypocrites. It does not mean he is a hypocrite who shows Islam and conceals disbelief, for the Prophet ﷺ did not mean that he is a hypocrite who will be eternally in the lowest degree of Hell..

Jarir narrated that the Prophet ﷺ said, "If any slave escapes from his masters, he becomes an infidel till he returns to them.”.

Commentary : Islam regulated the relations between masters and slaves. It called for kindly treating slaves and urged masters to emancipate them. It also encouraged slaves to care for Allah's and their masters' rights, for their masters bought them so it does not make sense that their properties may be wasted. Islam makes obeying masters, for the sake of Allah, is one of the greatest acts of worship. In this hadith, Jarir ibn Abdullah narrated that if any slave flees from his masters, he is a disbeliever. It may mean that he denies his master's rights or behaves like disbelievers do. It may also mean that his behavior leads to disbelief. It does not mean the literal meaning of disbelief. It means that he disbelieves Allah's graces by fleeing from his master until he returns to him willingly or unwillingly. Allah neither pleases him nor accepts his righteous deeds until his return, repentance, and righteousness. The complete narration of this hadith is that Mansour ibn Abdurrahman (the hadith narrator on the authority of Amer Ash-Sha’by) said after his narration, "By Allah, it is a Prophetic hadith, but I hate that it may be narrated on my authority here in Basra.” This means that Mansour traced back this hadith to the companion but he then swore that it was the Prophet's hadith to let his knowledgeable companions know about that. He feared that his transmitted narration to the Prophet may have spread in Basra which was full of Kharijites and Mutazilites who believed that one would eternally remain in Hell due to his sins. The former added that he is a disbeliever, depending on the apparent meaning of this hadith. Finally, this hadith contains the following benefits: (1) The slave’s fleeing from his masters is a major sin that contradicts the faith's requirements of obeying them and (2) Muslim predecessors cautioned against the wrong concepts that people of heresies may deduce from the Islamic texts that may apparently support their heresies..

Jarir ibn Abdullah narrated that the Prophet ﷺ said, "If a slave escapes (from his master), not a single prayer will be accepted from him.”.

Commentary : The slave’s obedience to his master according to the obedience of Allah, the Almighty, is one of the greatest acts of worship. Allah organized the relations between masters and slaves. He urged masters to gently deal with them and recommended them to set them free. On the other hand, he encouraged slaves to preserve Allah's and their masters' rights. A master buys his slave with his money, so he has the right not to waste his money. In this hadith, the Prophet ﷺ confirmed that if a slave escapes from his master, "not a single prayer will be accepted from him.” This is because the slave is completely owned by his master so if he escapes, his master misses some benefits. It was said that the hadeeth refers to a slave who considers escaping lawful so he becomes a disbeliever and neither his prayer nor any other acts of worship are accepted from him. The Prophet ﷺ exclusively mentioned prayer for its greatness and virtue. It was said that the hadeeth is general and that rejecting his worship does not necessitate its invalidity. The escaped slave's prayer (who does not think that escaping is lawful) is correct, for he fulfils its pillars, but it is still unaccepted because it is associated with disobeying his master. There is no contradiction in that, for rejecting his worship means losing the reward but its validity means he is neither required to re-perform it nor he may be punished as the one used to abandon the prayer. Finally, this hadith confirms that a slave's escaping from his master is a great sin which contradicts faith's requirements commanding him to obey his master..

Abu Huraira narrated that the Messenger of Allah ﷺ said, "A person who believes in Allah and the Last Day never bears a grudge against the Ansar.".

Commentary : The Ansar, the people of Medina from the Prophet's companions before his immigration, reached a high rank in Islam for their great effort in supporting Islam, sheltering the Messenger and his immigrant companions, loving him, and his love for them. They used to present all that they had for him to the extent that lots of people became their enemies due to Islam. As a result, the Prophet ﷺ urged all Muslims to love them. Moreover, he made loving them a sign of one's truthful and perfect faith and hating them is a sign of one's hypocrisy and lack of faith. In this hadith, the Prophet ﷺ informed that a person who believes in Allah and the Last Day never bears a grudge against the Ansar, for whoever knows their right, initiative to support and spread Islam, and fighting against all people in defending the prophet will definitely love them out of necessity, which is a sign of his sincere faith. On the other hand, if one hates them, it is a sign of hypocrisy and corrupted intention. Because these great people with those supreme attributes are loved by only believers and hated by only hypocrites. Whoever loves them is loved by Allah and whoever hates them is hated by Allah as in the hadith narrated in the two Sahihs. Finally, this hadith contains some lessons: (1) It shows the Ansar’s virtues, (2) It confirms that loving them is a sign of one's sincere faith while hating them is a sign of corruption or lack of faith, and (3) It calls every Muslim to give Medina's people their rights..

Ali said, "By Him Who split up the seed and created something living, it is the illiterate Prophet's promise ﷺ that he gave me that none but a believer would love me and none but a hypocrite would bear grudge against me.".

Commentary : Ali ibn Abi Taleb had great status with the Prophet ﷺ for the following reasons: (1) His father, Abu Taleb, used to support and defend the Prophet against Qureish disbelievers, (2) He is the husband of Fatema, the Prophet's daughter, his most beloved daughters, and (3) The father of Prophet's grandsons, Al-Hasan and Al-Husein. In this hadith, Ali swore in Allah Who split up the seed, placed it in the soil, and created the plant by His power. He swore in Allah Who created the men and souls. His saying, "It is the Prophet's promise ..." means a covenant. His saying, "illiterate ..." is the attribute with which the Prophet was described in the previous books and in two places in the Quran: (1) "Those who follow the Messenger, the unlettered prophet, whom they find written in what they have of the Torah and the Gospel." {Al-A'raaf: 157) and (2) "So believe in Allah and His Messenger, the unlettered prophet, who believes in Allah and His words." {Al-A'raaf: 158) It was the Prophet's promise to Ali that he had a virtue that all believers would love him, but hypocrites would hate him. It means that if one loves and knows Ali's prestige, his closeness to the Prophet, the Prophet's love for him, and his support of Islam, it is proof of his authentic faith and truthfulness as he is doing what Allah and his Prophet please. On the contrary, if one hates him, it is proof of his hypocrisy and evil intention. It is an additional recommendation for Ali, for the Prophet ﷺ recommended us to care about his companions and follow their methods. Also, he guided us to give a high prestige to his rightly guided caliphs, including Ali. It is neither proof of Ali's specific guardianship, nor his caliphate after the Prophet's death. It may have been the Prophet's appreciation for Alai and call for Muslims to give him his considerable prestige and avoid belittling him after the Prophet's death. On the other hand, it was a sign of prophethood, for the Prophet knew that some people would go to extremes when dealing with Ali after the Prophet's death whether they would love him exaggeratedly or belittle him. As a result, he confirmed the believers' hearts would love Ali and the hypocrites' hearts would hate him..

Abdullah ibn Omar narrated, “The Messenger of Allah said, “O Women, give charity and frequently ask Allah for forgiveness, for I saw you form the majority of Hell.” A wise woman from them asked, “O Messenger of Allah, why will we form the majority of Hell?” He answered, “You frequently curse and are ungrateful to your husbands. I have not seen someone lacking in discernment and religion more overwhelming a wise man than you.” She asked, “What is the lack of discernment and religion?” He answered, “As for the lack of discernment, the testimony of two women is equal to a man’s one. She does not pray for some days and breaks fast in the month of Ramadan. This is the lack of religion.”.

Commentary : The Prophet ﷺ used to preach to women just as he did to men, ask them to protect themselves against evilness, and frequently remind them of rectify their faults. In this hadith, Abdullah ibn Omar narrated that after the Prophet ﷺ delivered his speech on the day of eid, he preached to women only, as in the narration in the Two Sahihs that Abu Saeed Al-Khudry reported that the Prophet ﷺ commanded them to give charity and ask Allah for forgiveness. He justified this matter by the fact that he knew that most of the people of Hell were women. Giving charity is a means to increase good deeds and avoid Allah's anger and punishment. When hearing so, a wise woman asked about the reason. He showed two reasons: (1) They used to frequently curse those who did not deserve it. Cursing is to supplicate Allah to expel someone from his mercy, which was a habit of women before Islam and (2) They used to be ungrateful to their husbands. He explained it in another narration in the Two Sahihs when he addressed men, "If you treated one of them kindly forever, but she later saw something (disliked) from you, she would say, 'I never saw any good from you.'" She may be ungrateful to her husband while he treats her kindly. This continuous deliberate behavior enlarges this sin to be a major one. His help, protection, sacrifice, and care should be met with her gratitude and appreciation. Allah commands us to thank whoever gives us a favor. How is it the case with a woman's husband who gives her all that he owns throughout his entire life?! Then, he ﷺ described them with three attributes: (1) A woman has the ability to affect her wise husband's decision whether it is right or wrong. What about the unwise husband? (2) A lack of discernment: This is because a man's testimony is equivalent to two women's testimony. Allah said, "... so that if one of them (two women) errs, the other can remind her." (Al-Baqarah: 282), (3) A lack of religion: This is because she does not pray for some days and breaks fast in the month of Ramadan due to her menstruation. The Prophet ﷺ did not mean to blame them for these attributes with which Allah created them but wanted to warn men against the tricks that women sometimes use. Finally, this hadith contains the following benefits: (1) A person has the right to discuss the scholar and others if he does not understand his words, (2) Encouragement of charity acts, frequent seeking of Allah’s forgiveness, and all other acts of obedience, (3) One's righteous deeds eliminate his evil deeds, (4) Some Islamic texts may call something disbelief but do not mean the disbelief in Allah such as disbelief in marital life, benevolence, grace, and truth..

Abu Hurairah narrated, “The Messenger of Allah ﷺ said, ‘When a son of Adam recites a verse mentioning prostration then he prostrates, the devil withdraws weeping and saying, ‘Woe to him! - in another narration, ‘Woe to me!’ - The son of Adam has been commanded to prostrate, has done so, and will be rewarded with Paradise but I have been commanded to prostrate, have refused, and will be punished with Hell.’ In another narration, ‘ … have disobeyed, and will be punished with Hell.’”.

Commentary : There are Quranic verses that one is prescribed to prostrate after reciting them, which the Prophet's noble tradition specified. It is an act of worship and a reward for those who prostrate. In this hadith, the Prophet ﷺ informed that when a Muslim prostrates after reciting this type of verse, the devil withdraws weeping due to the reward that a Muslim gets for his obedience and prostration. He is crying and saying, "Woe to him!" In another narration, "Woe to me!" It means, "Oh, my sorrow, oh my doom." He regrets his previous disobedience to Allah. The son of Adam has been commanded to prostrate, has done so, and will be rewarded with Paradise due to his obedience. On the other hand, Satan has been commanded to prostrate but has refused. In another narration, "I have disobeyed, and will be punished with Hell." He deserved to enter Hell for disobeying Allah's command. Allah says, "And [mention] when We said to the angels, 'Prostrate before Adam;' so they prostrated, except for Iblees. He refused and was arrogant ..." (Al-Baqarah: 34) He is deeply sad for some reasons: (1) His failure in luring the son of Adam to commit sins, (2) His committing a fatal sin of being arrogant to Allah's command, and (3) Muslim's being deserved to enter Paradise for his obedience, while Satan is condemned to be expelled from Allah’s mercy. Blessed are those believers whose hearts become fearful when Allah is mentioned, their faith increases when Allah's verses are recited to them, and those who trust in their God. As for what a Muslim can say during this prostration, he can say the same supplications he says during the prostration of prayer, such as glorification. Finally, this hadith contains the following lessons: (1) The virtue of prostration which is a reason for entering Paradise and (2) A Quran reciter is permissible to prostrate after reciting a verse of prostration..

Gaber said, "I heard the Prophet ﷺ saying, 'Verily, between a man and polytheism and unbelief is the abandonment of prayer.'".

Commentary : Prayer is an obligatory act for every assigned Muslim. It is the second pillar of Islam and the greatest practical pillar after monotheism testimony. In this hadith, the Messenger ﷺ strongly warned against abandoning it and confirmed that between a man and polytheism is to abandon prayer. If he abandons it out of denial of its obligation, he is unanimously a disbeliever but if he abandons it out of negligence or laziness, he is a disbeliever according to the opinion of many scholars and the consensus of the Prophet's companions. If he sometimes performs and neglects it, he is also included in the description mentioned in the hadith, which is consistent with Allah's sayings, "But there came after them successors who neglected prayer and pursued desires; so they are going to meet evil. Except those who repent, believe and do righteousness; for those will enter Paradise and will not be wronged at all." (Maryam: 59, 60) In this verse, Allah condemned those neglecting prayer either abandoning it completely, abandoning some of its pillars and conditions, neglecting its duties, or performing it after its appointed times, etc. He condemned those being busy with their own whims and desires and preferring them to Allah's obedience and Paradise. Thus, he deserves to be punished except those who rectify their mistakes, struggle in the path of truth, regularly perform prayer, refrain from following their whims. They will enter Paradise and be saved from Hell. One has to caution against abandoning or neglecting this great worship. On the other hand, polytheism and disbelief may be used in the same sense, which is disbelief in Allah, the Almighty. There may be a distinction between them, so polytheism is specific to worshipping idols while acknowledging Allah, the Creator, like the infidels of Qureish. In this meaning, disbelief is more general than polytheism. Finally, this hadith deeply warns against abandoning or neglecting prayer..

Abdullah narrated that the Messenger of Allah ﷺ said, "None will enter Hell as long as he has the weight of a mustard seed of faith in his heart and none will enter Paradise as long as he has the weight of a mustard seed of arrogance in his heart.”.

Commentary : Faith is a reason for salvation from Hell and winning Paradise while arrogance is an attribute that refers to corrupted hearts and a reason for entering Hell. In this hadith, the Prophet ﷺ informed that a Muslim will neither enter Hell nor even remain there forever if his heart has the weight of a mustard seed of faith. Mustard is a plant with very small black fruits. It is a linguistic usage referring to smallness. It is Allah's great blessing that he will save the believers for their faith, even if He holds them accountable for their deeds first and admits them to Paradise by His grace and mercy. Afterward, the Prophet informed that a Muslim will not enter Paradise if his heart has the weight of a mustard seed of arrogance. Arrogance is to give oneself a high prestige that it does not deserve and belittle people. Allah is the only one that deserves this attribute. Mentioning the infinitesimal mustard seed indicates that even the slightest amount of arrogance in a Muslim's heart is a reason for not initially entering Paradise until he is held accountable for this arrogance which may necessitate punishment. Finally, this hadith contains the following benefits: (1) It is proof that faith increases and decreases in hearts and (2) It forbids arrogance..

Abdullah narrated, "The Messenger of Allah ﷺ said, 'He who has in his heart the weight of a mustard seed of arrogance will not enter Paradise.' A man said, 'Verily, a person loves that his dress should be fine and his shoes should be fine.' The Prophet said, 'Verily, Allah is beautiful and likes beauty. Arrogance is to reject the truth and despise people.'".

Commentary : Arrogance is an attribute that indicates the corruption of hearts, which Islam forbade because it means self-aggrandizement while despising others. It is only Allah who deserves to be proud, for everyone else is His servant. In this hadith, the Prophet ﷺ explained the severe consequences of arrogance and dispelled some people’s misconceptions related to good appearance. He told us that Allah would not admit anyone to Paradise if his heart had the weight of an atom (or dust particle) of arrogance. This indicates that even the slightest bit of arrogance in one's heart is a reason for not initially entering Paradise. He should be reckoned first then will be punished or forgiven. One of the Prophet's companions thought that arrogance includes beautifying one’s clothing and appearance. So, he asked the Prophet ﷺ if a person loves that his clothes should be fine, is this considered arrogance? The Prophet ﷺ replied, "Verily, Allah is beautiful and likes beauty." He confirmed that Allah loved this manner as long as it did not lead to despising people. One's caring for his appearance is an indication of Allah's blessings upon him. Then the Prophet ﷺ clarified that the intended meaning of arrogance is to reject the truth and look down on people. So, this bad manner leads to oppress and disdain people. As a result, he will not initially enter Paradise but be punished for this great sin. Finally, this hadith contains the following benefits: (1) It is forbidden to be arrogant and reject the truth, (2) Islam allows beautifying oneself by wearing beautiful clothes and shoes, (3) It proves that the name “the Beautiful” is one of Allah's names..

Book of Hadith

| Hadiths

Tha‘labah ibn Abee Maalik Al-Quradhee narrated: When Qays ibn Sa‘d Al-Ansaaree, who used to carry the flag of the Prophet ﷺ, intended to perform Hajj, he combed his hair. .

‘Abdullaah ibn ‘Umar (may Allah be pleased with them) narrated: Allah's Messenger ﷺ forbade people from traveling to a hostile country carrying (copies of) the Quran..

Jaabir ibn ‘Abdullaah(may Allah be pleased with him) narrated: Whenever we went up a place we would say, "Allahu--Akbar (i.e., Allah is the Greatest)", and whenever we went down a place we would say, "Subhan Allah (i.e., Glory be to Allah).” .

Ibn ‘Umar (may Allah be pleased with them) narrated on the authority of the Prophetﷺ the following Hadeeth (No. 242). The Prophetﷺ said, "If people (only) knew what I know about traveling alone, then nobody would travel alone at night." .

Ibn ‘Umar (may Allah be pleased with them) narrated on the authority of the Prophetﷺ the following Hadeeth (No. 242). The Prophetﷺ said, "If people (only) knew what I know about traveling alone, then nobody would travel alone at night." .

Jaber ibn Abdullah narrated, “The Messenger of Allah ﷺ said, ‘Hearts’ callousness and sternness is in the East while faith is among the people of the Hijaz.’”.

Abu Hurairah narrated, “The Messenger of Allah ﷺ said, ‘You will not enter Paradise until you believe and you will not believe until you love one another. May I tell you something you can do to make you love one another? Spread the greetings of salam (peace) among you.’”.

Tamim Ad-Dary narrated that the Prophet ﷺ said, "Religion is sincerity." They said, "To whom?" He said, "To Allah, to his Book, to his Messenger, to the leaders of Muslims and their common folk.".

Abu Hurairah narrated, "The Messenger of Allah ﷺ said, 'There are three signs of a hypocrite ... even if he fasted, prayed, and claimed he is a Muslim.'".

Jarir narrated that the Prophet ﷺ said, "If any slave escapes from his masters, he becomes an infidel till he returns to them.”.

Jarir ibn Abdullah narrated that the Prophet ﷺ said, "If a slave escapes (from his master), not a single prayer will be accepted from him.”.

Abu Huraira narrated that the Messenger of Allah ﷺ said, "A person who believes in Allah and the Last Day never bears a grudge against the Ansar.".

Ali said, "By Him Who split up the seed and created something living, it is the illiterate Prophet's promise ﷺ that he gave me that none but a believer would love me and none but a hypocrite would bear grudge against me.".

Gaber said, "I heard the Prophet ﷺ saying, 'Verily, between a man and polytheism and unbelief is the abandonment of prayer.'".

Abdullah narrated that the Messenger of Allah ﷺ said, "None will enter Hell as long as he has the weight of a mustard seed of faith in his heart and none will enter Paradise as long as he has the weight of a mustard seed of arrogance in his heart.”.

Tha‘labah ibn Abee Maalik Al-Quradhee narrated:
When Qays ibn Sa‘d Al-Ansaaree, who used to carry the flag of the Prophet ﷺ, intended to perform Hajj, he combed his hair.
.

‘Abdullaah ibn ‘Umar (may Allah be pleased with them) narrated:
Allah's Messenger ﷺ forbade people from traveling to a hostile country carrying (copies of) the Quran..

Jaabir ibn ‘Abdullaah(may Allah be pleased with him) narrated:
Whenever we went up a place we would say, "Allahu--Akbar (i.e., Allah is the Greatest)", and whenever we went down a place we would say, "Subhan Allah (i.e., Glory be to Allah).”
.

Ibn ‘Umar (may Allah be pleased with them) narrated on the authority of the Prophetﷺ the following Hadeeth (No. 242). The Prophetﷺ said, "If people (only) knew what I know about traveling alone, then nobody would travel alone at night."
.

Ibn ‘Umar (may Allah be pleased with them) narrated on the authority of the Prophetﷺ the following Hadeeth (No. 242). The Prophetﷺ said, "If people (only) knew what I know about traveling alone, then nobody would travel alone at night."
.